Mark Jennings, «The Fourth Gospel’s Reversal of Mark in John 13,31‒14,3», Vol. 94 (2013) 210-236
I argue that the author/s of the Fourth Gospel knew Mark, based on the reversal of certain Markan themes found in John. No attempt is made here to suggest the kind of literary dependence which is the basis of the Synoptic problem. Rather, my thesis is that the author/s of John may have used Mark from memory, writing deliberately to reverse the apocalyptic tendencies found in the Second Gospel. Isolated incidents of this possible reversal demonstrate little, but this paper proposes that the cumulative force of many such reversals supports the thesis of John's possible knowledge of Mark.
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THE FOURTH GOSPEL’S REVERSAL OF MARK IN JOHN 13,31‒14,3
were reinterpreting the Psalter’s temple texts in this way post 70 CE 72.
He continues that John is most likely drawing on a tradition of Jesus
coming on the clouds of heaven — which links neatly to the Markan
account 73. Beutler is concerned to leave the question of John’s escha-
tology to 14,15-31, where John’s appropriation of the ‘coming on the
clouds’ tradition can be contextually understood in line with the evan-
gelist’s more realised eschatology 74. Keener is more forthright, stating
that John 14,1-3 does not present a future eschatology. He bases his
argument on the succeeding context, which emphasises a present
dwelling of Jesus and the Father with the disciples (14,23) 75.
In agreement with Beasley-Murray, Morris and Brown 76, I
maintain that it is best to read 14,3 as a reference to the Parousia,
in which Jesus will return in order to take his followers to where
he dwells with the Father. There is a reiteration of this statement in
verse 28, as the two sayings function as an inclusio in the discourse.
The tension the evangelist maintains between end-time and realised
eschatology is evident here in the awkward combination of the
present tense (πάλιν á¼”Ïχοµαι) and the future (παÏαλήµψοµαι) 77.
The return is the last of all things, when the goal is completely re-
alised: Jesus’ followers are reunited with their Master in his Father’s
presence forever. This union will be distinct from the mode of
Jesus’ abiding spiritual presence with them through his Spirit and
in their love for each other. There is a physical communion implied
here. This represents an eschatology awaiting consummation.
At the same time, an inaugurated eschatology is presented in which
Jesus remains with his followers as they remain in him 78, obeying his
commands by showing love for one another. Following Jesus, then,
is the path before the disciples, with the Parousia at the end of the
journey. Given that the Johannine community was dealing with the
delay of the Parousia 79, it is not surprising that this theme is secondary
J. BEUTLER, Do not be afraid. The First Farewell Discourse in John’s
72
Gospel (Frankfurt am Main 2011) 35.
BEUTLER, Do not be afraid, 39.
73
BEUTLER, Do not be afraid, 44; 49.
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KEENER, John, 932. Likewise SCHNACKENBURG, John, III, 62.
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BEASLEY-MURRAY, John, 250; MORRIS, John, 568; BROWN, John, 626.
76
MOLONEY, Glory not Dishonor, 34.
77
MOLONEY, Glory not Dishonor, 34-35.
78
J. PAINTER, The Quest for the Messiah. The History, Literature and The-
79
ology of the Johannine Community (Edinburgh 1993) 420.
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